A Practical Primer on Theological Method: Table Manners for Discussing God, His Works, and His Ways

PREFACE

To write a primer on anything is a challenging task. By styling something a primer, we allege that it’s an elementary textbook or basic introduction to a subject; in this case, to theological method. But as any of our colleagues know, the subject of theological method is not a simple one. Elementary can quickly collapse into over-simplified, and when we seek to write an introduction, we can wind up slipping into a superficial treatment. Acknowledging the challenges, what we’re presenting in the following pages is, we hope, somewhere in the Goldilocks zone—not too hard, not too soft . . . just right.

Additionally, publishing this primer is tricky. Our intention has not been to say in simpler words and fewer pages what others have said in complex jargon and multiple volumes. Nor is our goal merely to survey the landscape of theological methods and let beginners know what’s out there. There’s a place for such books in a theologian’s library, but this is not that kind of book. In this book, we’re not presenting patristic method, or medieval method, or protestant method, or evangelical method, or enlightenment method, or biblicist method, or conservative method, or liberal method, or Baptist method, or covenantal method, or dispensational method, or Thomist method, or Anglican method, or any other provisional method. Rather, we present what may be called an integrative theological method in the classic Christian tradition. We suppose that if all of the distinct approaches to theological method were to be averaged out, the result would not be a bland, vanilla method but an approach to theology composed of the unique colors, flavors, scents, and textures of a variety of historical and contemporary theological methods. This is what we’ve tried to accomplish in the short space of this small book.

? FAQ

What Is a Primer?

A primer (rhymes, oddly, with trimmer, not with timer) is defined as a small introductory book on a subject. As such, an effective primer should equip a reader who is completely unfamiliar with a particular field of study with the basic information needed to advance to more technical works on a topic. A primer serves as a step stool to the bottom shelf.

To this end, we’ve made a conscious attempt to interact with the insights and perspectives of theological traditions sometimes much broader than our own. We are confessedly five-sola Protestants with an obvious affection for Augustine, Calvin, Edwards, and the broadly Reformed tradition. But we don’t shy away from drawing from patristic, medieval, and modern-era authors where their theological fruits are sweet or their words nourishing. And though we are twenty-first century American theologians, we are deeply indebted to the ideas of men and women from past generations, who have lived in remote parts of the world, spoken different languages, and lived out their theology in cultural contexts very different from our own—as well as those living out their Christian convictions in a variety of cultures throughout the world today.

We know that colleagues from our own institution and churches—not to mention from other institutions as well as varying theological traditions—won’t necessarily see eye to eye on everything we’ve presented in this volume. That’s unavoidable. However, we trust that in these pages we’ve given all of us things to think about and to talk about. We ask that the seriousness of the issues we present in this volume won’t be rejected because of the chosen format of a practical primer for popular audiences. We also ask that readers approach this primer with the tone of voice with which it is intended—as a conversation starter, not a conversation stopper; as a conversation continuer, not a conversation killer. We invite not only the critical friendship of supporters of our approach to theological method but also the friendly criticisms of detractors.

CONTENTS AND FEATURES

The introduction and chapters 1–3 form the theological, philosophical, and methodological foundation of this book. They should be read with care. Chapters 4–11 constitute the heart of the book, each chapter focusing on a vital perspective necessary for a well-balanced approach to theological discourse. Chapter 12 concludes the book with a brief summation, an illustration, and an invitation to join the fellowship of saints engaged in theological discourse. Complementing the main text, you’ll encounter several features:

The Centerpiece feature provides the basic thesis of each chapter in one or two short sentences. If you ever forget what the chapter is about or what we’re arguing, refer back to the centerpiece at the beginning.

FAQs will call attention to frequently asked questions that come to us from students or colleagues. Though these questions—and many more—are addressed in the main text as well, we believe certain common questions deserve brief, succinct answers to aid in clarity. Sometimes these FAQs will define key terms or underscore important concepts in the chapter. For definitions of other unfamiliar terms, we recommend consulting a theological dictionary.¹

The At the Table sidebar in chapters 4–11 indicate several of the intersecting fields of inquiry and study that make up each seat at the Table. These are only examples. Some of these fields fit into more than one seat, indicating the interdisciplinary nature of theological method. More thorough definitions or descriptions of these fields can be found through various online or print resources.

The Taking Your Seat feature gives us opportunities to highlight practical implications and applications from each chapter. In this sidebar, we directly address our readers, urging specific changes of mind, attitude, or actions. We’d like for readers to take their time with this feature.

At the end of each chapter, we drop in on the Jerusalem Council to see how the principles of the Table were addressed to a specific doctrinal and practical issue in the apostolic church. This gives a biblical example of theological method in action.

In addition, you will find a handful of charts and diagrams to help illustrate the text. In all cases, these diagrams should be interpreted by the text itself, which explains the purpose of the images. Images are great tools for retention and organization, but if they are interpreted apart from the text they are intended to illustrate, they can lead to great misunderstanding.

NOTES

1. E.g., Gregg R. Allison, The Baker Compact Dictionary of Theological Terms (Grand Rapids: Baker, 2016); Matthew S. DeMoss and J. Edward Miller, Zondervan Dictionary of Bible and Theology Words (Grand Rapids: Zondervan, 2002); Donald K. McKim, The Westminster Dictionary of Theological Terms, 2d ed. (Louisville: Westminster John Knox, 2014).

ACKNOWLEDGMENTS

We want to expressly thank a number of our colleagues, students, and first readers who contributed to our own exploration and articulation of theological method—both prior to, during, and after the writing of this book:

To our friends and students, Mike Bauer, Christopher Crane, Nancy Frazier, Kevin Gottlieb, Dani Ross, Andy and Sandra Stanley, Torey Teer, and Dean Zimmerman, and to our colleagues at Dallas Seminary, Carisa Ash, J. Lanier Burns, Garland Dunlap, John Dyer, Sandra Glahn, J. Scott Horrell, Elliott Johnson, Shannon Reibenstein, Josh Winn, and Timothy Yoder, who provided helpful critical feedback on early drafts of the book.

To fellow scholars, theologians, ministers, and teachers whose comments, questions, and critiques improved the project immeasurably: Michael Bird of Ridley College, Sean B. Bortz of Cumberland University, Craig Carter of Tyndale University College and Seminary, R. Todd Mangum of Missio Seminary, Jonathan Master of Cairn University, Gerald McDermott of Beeson Divinity School, David Moore of Two Cities Ministries, Ken Stewart of Covenant College, Justin Taylor of Crossway, Jon Marq Toombs of Christ Covenant Church, and Kevin Vanhoozer of Trinity Evangelical Divinity School.

INTRODUCTION

AROUND THE TABLE

! Centerpiece

Theological method can be likened to a round Table discussion among several intersecting fields of inquiry all centered on God’s revelation.

A round Table in the corner of a cozy lounge seats eight personae.¹ Each figure personifies a field of study comprised of countless men and women from every nation, tribe, language, and people reaching far back in history. To be sure, they are a diverse and ever-changing cast of characters, but don’t be distracted by the participants in the discussion. Instead, we need to focus on the thing that has captivated the eyes of anyone who has entered this hallowed hall. At the center of attention is the light of God’s threefold living revelation: the Word to the World, the Word in the World, and the World of the Word.

Who happens to be seated at the Table tonight?

The Word to the World: God’s verbal revelation, primarily in Scripture, including his message through prophets, angels, and other verbal means

The Word in the World: Jesus Christ, the incarnate Word, and the body of Christ, the church, as the Spirit-indwelled mediators of his mission

The World of the Word: Everything created by God, through his eternal Word, by the Spirit, things visible and invisible

Peering through the top of his bifocals, the balding Interpreter wears a red sweater over a collared shirt. If he were to slouch in his chair (which he never does), he would disappear behind a stack of lexicons, grammars, and commentaries, one of which he recently wrote himself. Ready at hand to assist him stand Old and New Testament specialists, textual critics, linguists, exegetes, and lay readers—both experts and non-experts with a love for God’s Word, ready to lend a hand in the careful study of God’s verbal revelation.

? FAQ

Doesn’t the Table make theology about talking and sitting rather than doing and going?

We agree that theology isn’t an end in itself. Theology should be in the service of life, ministry, and mission. Our analogy of the Table can be taken too far, especially if we picture theological method as just sitting around a table jabber-jawing about theoretical or esoteric concepts while the believer-on-mission can’t wait to get up, walk out, and do real ministry. The Table is just a teaching tool. We could have used the image of a starship crew going where no one has gone before if our emphasis were on the outward-focused mission of the church. Or we could have employed a platoon of soldiers on the battlefield if our emphasis were on the apologetic nature of the Christian faith. For our purposes, the Table works to represent the historical and contemporary community of faith gathered together for mutual edification.

To the Interpreter’s right tonight sits the Theologian, wearing a cardigan sweater because her office is usually chilly, eager to offer knowledge and insight on the art of faith seeking understanding. Her focus is on Christianity’s Great Tradition—the ancient and enduring center, story, and standards of the faith.² She labors over both the unity and diversity of what has been believed, taught, and confessed in the various Christian churches and denominations worldwide. Behind her is an auxiliary of fellow theologians—both professional and nonprofessional—prepared to help in the quest of better understanding, explaining, and communicating God’s revelation and how it all fits together in a unified whole.

To the right of the Theologian sits the conscience of the Table, known simply as the Virtuous, dressed in a crisp white-collared button down shirt and a classic blazer. She’s a paragon of goodness and beauty, renowned not only for her faith, love, and hope but also for her prudence, temperance, fortitude, and justice. Her entourage of assistants from every continent and era includes those with expertise and experience in contemplation, morality, spirituality, aesthetics, and ethics. For millennia they have strived to grasp God’s revelation not only with the mind, but also with the heart and hand, applying its truth to the purpose of transforming lives.

Next comes the Philosopher, draped in a classic mantel as if he just stepped out of Raphael’s The School of Athens. He’s surrounded by classic and contemporary books on epistemology, metaphysics, hermeneutics, aesthetics, logic, philosophy of religion, ethics, and other dense volumes. His supporters ancient and modern, Western and non-Western, have spent their lives deep in thought—reading, writing, and conversing among themselves in pursuit of a better understanding of the three facets of God’s revelation.

Leaning back in her chair this evening, directly opposite the Interpreter, sits the Scientist. She is dressed in a white blouse and even whiter lab coat. She smiles thoughtfully as she thumbs through a scientific journal, jotting down notes. Behind her swarm numerous representatives of the hard and soft sciences—physics and chemistry, astronomy and biology, sociology and psychology, even computer scientists and engineers—all applying their interests and expertise to the exploration of God’s revelation.

Sporting a Bob Dylan t-shirt under his black sports coat, the Artist concentrates on the pencil sketch he’s creating, trying to capture nuances of the subject that can’t be reduced to words. After a few minutes, he sets down his pencil, strokes his beard, and leans back in his chair, tipping it onto its rear legs. He listens to his fellow artistes and artisans from every culture and every era, who are gathered behind him. They’re producers and performers, writers and musicians, painters and sculptors; men and women skilled in the creative and fine arts. Also among them are scholars of culture, including popular culture. In dramatically diverse ways, they have strived to grasp and express the ideas communicated through God’s revelation.

Beside the figure of the Artist sits the well-groomed Minister with his traditional clerical collar.³ With a binder of sermon notes, counseling tips, and other bits of wisdom accumulated through years of preaching and pastoral care, he comes to the Table with unique questions and concerns, as well as answers and insights, that many of the others don’t share. His associates who have served in the same capacity across the generations include ministerial workers from a variety of social, cultural, and church backgrounds—some experts in practical theology, preaching, teaching, counseling, administration, and shepherding, all eager to continue to apply the practical implications of God’s revelation.

Finally, between the Minister and the Interpreter sits the Historian. Dressed in a navy pantsuit that exudes both experience and expertise, she closes a recent volume on the history of the Reformation and places it on the stack of history books in front of her. Other colleagues who have contributed to her field of discipline include experts in historiography, scholars of church history, and those who labor in the history of interpretation and world history. For ages, all of them have employed their skills toward understanding God’s revelation in and throughout global history.

Chances are you can identify with more than one of these eight figures. The truth is, in any real-life theological dialogue, one person can simultaneously give voice to the Historian, the Minister, the Virtuous, the Interpreter, and any of the others at the Table. These aren’t rigid roles, but perspectives that need to be considered, voices that need to be heard. Each of us is equipped with traits, talents, training, and temperament suited for unique contributions to the passionate pursuit of God’s revelation. And in any case, all of us should exemplify the insights of the Virtuous and the impulses of the Minister.

Yet the Table presents us with several challenges. The first challenge is simply to decide to accept the invitation to the Table and to engage in a humble discussion concerning God’s revelation. It’s a high and holy calling to give your time and energy to the task of theology.

? FAQ

Do I Have a Place at the Table?

Maybe you’re thinking, "I’m just a [fill in the blank] with no formal training in any of these fields. Do I even have a seat at this Table?" Yes! Any believer seeking to grow in his or her understanding and experience of the Christian faith is engaged in theology. Even if your normal place at the Table is in the seat of the Virtuous (which should be all believers’ pursuit) or the Minister (in which all believers are called to be engaged), we hope this primer will encourage you to interact with and learn from those in other fields.

Once you’ve committed to it, though, a second challenge is to move your conversation beyond your own field of particular interest—whether that’s Old or New Testament studies, historical theology, pastoral ministry, or a combination of several of these areas. We must all move toward a critical and constructive conversation with representatives from other fields represented at the Table. Talking to people who are just like you is one thing; conversing with people with other backgrounds and interests is another.

If you begin to engage in an integrative dialogue at the Table, a third challenge emerges: listening to other perspectives both critically and constructively. Not every perspective is right, not every contribution is wrong, and seldom is any perspective solely or completely right or wrong. Determining if and how each insight fits into your own understanding of God’s